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The time characteristics of Legalism and Confucian politics
——Also review “Confucian Philosophy that Rejects Qin Xinghan and Should Be Against the Education”
Author: Purchase price pttHuang Qixiang (Authorized by Shandong University of Philosophy and Social Development)
Source: Author authorized by Confucianism website, original article “Philosophy Analysis” 2018 No. 6
Time: Confucius 2569 The 19th day of the lunar month of Wuxu, Xinyou
The book “Rejecting Qin Xinghan and Confucian Philosophy that Should Be Concerned about the Confucianism” provides a new and unique discussion on the inheritance of power through the time of phenomenon learning. Through the vision it has expanded, we see that the inheritance of power is a basic time problem; Legalism politics actually transforms power, absolutely uniformly and now timely, and this inheritance is almost destined to be defeated; Confucianism is based on the basics between family and children. The relationship between the meaning is to develop and maintain power inheritance through tribute education. This is the main reason for its elimination and replacement of the Legalist form of power inheritance; the advantage of the system of primordial system to the monarchy lies in the time structure in which each other is shared in power inheritance. However, history and reality also show that the civil system also has many demand warfare problems in power inheritance.
Keywords: Inheritance of power Legalism Confucian monarchy King system
Inheritance of power in politics is a major event related to the country. The power inheritance method reflects the basic characteristics and actual situation of a country’s political system to a very large extent, and is directly related to the country’s governance, decline, and even life and death. Zhang Xianglong believes that inheritance of power is a real focus problem in politics. He said that the most important problem in politics is the inheritance and operation of power. [①] Can 彩票线版 is a phenomenon that Zhang Xianglong believes that inheritance of power is not only a political problem, but also a philosophical problem, and a phenomenon that phenomenon should be studied by phenomenon. In his book “Rejecting Qin Xinghan and Confucian Philosophy” (hereinafter referred to as “Rejecting Qin Xinghan”) he used the time of phenomenon – in general, time is not just a sequence of “current” but a developmental environment with its own structure and maintenance methods, and now it is in the past and future.wlovediary.com/”>Preparation network comparison continues to form and maintain [②]—a new and unique discussion on the inheritance of power. Although these statements are still preliminary and outlined, they have considerate motivation to stimulate thinking and open up a new field for this research and development. The above will discuss the rights through the perspective it has expanded.
1, The destruction of power inheritance of the Qin Dynasty and the “current” characteristics of Legalism’s politics
In Chinese history, the problem of power inheritance of power inheritance has been unusually prominent in the political career of the Qin and Han period. “Rejecting Qin Xinghan” is a study of the inheritance of power through analysis of the inheritance of power in the Qin and Han period. The failure of the inheritance of power in the Qin and Han periods and the origin of Legalist political thinking, as well as the continuous and continuation of the form of power inheritance initiated in the Han Dynasty and its foundation of Confucianism are the key points of the book.
Whether the Qin and Han dynasties were both monarchs, the two were power The distortion and profit in inheritance are both in terms of the monarchy. Under the monarchy, the direct relationship between the inheritance of power is the monarch and the prince. The focus of inheritance of power also exists between them. At first glance, this statement is somewhat confusing. In all cases, the monarch hopes to convey power to the prince, and the prince hopes to inherit the monarch’s power. The two parties’ wishes on inheritance of power are differentShort-term maintenance, how can there be conflicts between them?
The contradiction between the monarch and the prince in the inheritance of power is not about transmission or non-transmission, but about the “time” of transmission. The most basic problem in the inheritance of power is the problem of time. The confrontation in the inheritance of power shows that the hope of time between the monarch and the prince in the inheritance of power is the hope of the time of the inheritance of power. The monarch hopes to hand over his power when he is willing to inherit his power, and the prince hopes to give out his power when he is willing to gain power. Especially after the prince is full of political power, he often does not want to wait for the monarch to hand over his power, but instead takes the initiative to let this moment arrive.
If we evaluate the political career of the Qin Dynasty, we will find that Qin Shihuang had two wishes on his monarch’s rights. One is openly expressed, BaobaoOne is hidden in his heart. His public expression of wish is the king’s power that has spread from generation to generation, and he said: “I am the beginning of the emperor. Later generations have counted the number of to nourish the Internet, and the second and third generations have passed on it to countless generations. “[③] His wish to hide in his heart is to be immortal and to take the lord’s authority forever. The two wishes in Qin Shihuang’s heart are to be at odds with each other. If he is immortal andIf he always holds the king’s authority, he will not be able to pass the king’s authority to thousands of lives; if he wants to pass the king’s authority to thousands of lives, he will not be able to pass the king’s authority forever.
These two conflicting wishes of Qin Shihuang led to his conflicting behavior. For the former, he must always transfer his power to the prince. For the latter, he must take the monarch’s authority tightly in his own hands and not allow others to intervene. Qin Shihuang started and was directly concerned about the latter goal. He had always been working hard on this goal during his lifetime. Therefore, he asked for medicine everywhere in order to survive. He actually wanted to stop the time of the monarch’s authority from itself, which would inevitably make the previous goal difficult to realize, because the monarch’s authority could not be naturally inherited like a blood relationship.
The conflict that Qin Shihuang faced was also a problem that many monarchs confronted. On the one hand, they hope that the monarch’s authority will always be safe and sound before handing over (whatever before the past life); on the other hand, they hope that this power can be successfully passed on to the inheritor he hoped for, or in the words of Zhang Xianglong, “I hope that this formal prince or the prince who can be given up immediately after he leaves.” [④] This makes the monarch worry about the usurpation of power before the inheritor he inherits power, and when the power is transferred, he is afraid that he will not be able to successfully pass it to the inheritor he hopes for.
The benefits of power inheritance are in two ways: one is to pass on the past, and the other is to be able to defend it. In one sense, the monarch’s power is transferred from the monarch to the prince, and the inheritance of power seems to be a profit. But strictly speaking, this is just a profit executing by power, not a profit inherited by power. Only as long as the inheritor of the monarchy can effectively grasp and use his power, can the inheritance of power be truly profitable. This is also the wish of every monarch. Zhang Xianglong believed that the biggest drawback of Korean law and Qin dynasty’s politics in actual experience was that it could not be passed on to the will of the person in charge. “Either it cannot be passed on to the hands of the person he wanted to pass on, or it was passed on. Because of the political incompetence of the inheritor, the power could not be defended in the end.” [⑤] The Qin dynasty had problems in both aspects. On the one hand, the monarch’s right did not pass on according to Qin Shihuang’s wishes, and on the other hand, the inheritor’s right could not defend the monarch’s right.
In general, as long as each generation of monarchs controls the monarch’s rights, their families can spend the monarch’s rights for generations. However, in reality, the absolute control of the monarchy’s rights is exactly inconsistent with the generational relationship of the monarchy, because it leads to the internal difficulties of the transition and inheritance of the monarchy. The emperor who tightly controlled the monarch’s power during his lifeti
